Iqbal’s concept of Khudi

Allama Iqbal stands high in terms of his philosophy of life and vision. A philosopher, saint, and politician, Iqbal put much effort into reviving the real spirit of the Muslim world. This effort bore fruit as the concept of Khudi, combined with a unique outlook on life. Sadly, we as a nation do not actualize these concepts. This article is a humble attempt to explain these concepts concisely and with the utmost simplicity.

LIFE:

According to Iqbal, life is a constant motion. A thing is alive as long as it is in motion. As soon as it stops, it ceases to be alive. Life is, therefore, continuous pursuit of betterment. If this pursuit halts, life ends.

For Iqbal, the soul is not a mere entity. Iqbal does not consider the soul as a unique entity, separate from the physical body. Instead, the soul is an act that manifests itself in the actions of the physical body. The journey of the soul is, therefore, its definite feature rather than its ability.

Example of Wave:

To explain the concept of life, Iqbal uses the analogy of a wave. A wave exists because it is in motion. If the wave stops, it will cease to exist. Similarly, a man’s life is in constant motion, a struggle and journey. It is a soul in ecstatic motion. If this journey stops, the soul loses its essence of life.

The concept of a constant journey poses a new question. What should be the nature of the motion of man? What is the goal of a man’s journey?

The goal of a man is to actualize his Khudi, also known as self or ego.

KHUDI:

In the preface of his Masnavi, Iqbal describes Khudi as “recognition of self” or “estimation of one’s self”. Everything in this world has its existence. A flower has its shape, fragrance and colour as essentials of its being. Similarly, the flower also has a definite goal; which is to pollinate. On the same grounds, a man also has his existence. Certain features define the existence of man, his purpose and his place in the universe. To acknowledge these things is to actualize one’s own self i.e. Khudi.

The concept of Khudi comprises three aspects:

• Man’s position in the vast realm of God

• The abilities of man

• The task of man in this world

Man’s Position:

Iqbal maintains that man is a representative that is “Khalifa” of God in this world. Man is the creative power of this world and holds the creative ability to transform this world.

There are signs of God in man, and man is the ultimate goal of this universe. God has created this universe for man only.

Man’s Abilities:

The abilities of man follow his position. Man is not a dependent being devoid of free will. Instead, the soul of a man is independent in his actions. God has bestowed upon the soul a partial free will.

And the soul of man has creative abilities. He can change the world for the better. He can transform sand into a computer, poison into an antitoxin, and stone into glass.

Man has other attributes such as knowledge. These attributes of man actualize Man’s position as a representative of God in this world.

Man’s Tasks:

Given the man’s position and abilities, a man’s task is to actualize/realize himself and work appropriately per his position and abilities.

The education of self has three successive stages:

• Obedience – Complete and unquestioned obedience of God.

• Self-control – Complete control over his self, desires and whims. It is the stage at which command becomes a desire.

• Divine Vicegerence – It is the final stage at which a man becomes the true representative of God. He possesses high material and spiritual powers. In Iqbal’s own words, “The hand of such a man is the hand of God his tongue is the tongue of God.”

But how can a spirit, or man to say, traverse these stages? Through love, says Iqbal.

LOVE AND KHUDI:

For Iqbal, love is one of the noblest things in the world. It is the thing that grants courage to partake in a journey, to jump into fire without question. It is the force that traverses the path.

Simply put, intellect is a torch that can show us the path. Intellect makes excuses, questions too much and does little. Love, on the other hand, questions nothing and does everything.

Also, intuition or love is only a higher form of intellect. While intellect focuses on the part in search of the whole, love sees the whole and acknowledges a fraction. Both love and logic are necessary for the stages of Khudi. Love, however, plays a more significant part.

PRACTICAL IMPLICATIONS:

The practical implications of this concept are numerous. This concept of life and Khudi enriches a person with the spirit of action. It manifests itself politically as well as socially. The Muslim world had lost its spirit of action in discourse, poetry, and the concept of selflessness. Iqbal resurrected this spirit in the Muslim world.

If this concept of fully understood, this concept has the power to transform nations and revolutionize the world. It can free us from materialism, capitalism, imperialism and nationalism. It is a concept of the abilities and tasks of humankind.

These concepts can transform a man into Mard-e-Momin, society into Ideal Societies and the world into the world of dreams.

CONCLUSION:

The above discussion can be summarized as:

“Life is a constant journey in pursuit of a man’s Khudi (Self) which ultimately raises a man to the status of Divine Vicegerence.”